Jurnal Theologia
Jurnal THEOLOGIA, ISSN 0853-3857 (print); 2540-847X (online) is an academic journal published biannually by Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang. It specializes in Islamic Studies (Ushuluddin) which particularly includes: Islamic Philosophy and Theology, Al-Quran (Tafsir) and Hadith, Study of Religions, Sufism and Islamic Ethics.
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<![CDATA[Art: The Spiritual Path to God ]]>
<![CDATA[Sulaiman]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Islamic Theology and Humanities, UIN Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.2.25034
<![CDATA[Art has long been a means of expression that serves to create aesthetic works and as a spiritual path that connects the individual to the transcendental dimension and God. In Islam, art has a vital role as a medium for achieving closeness to God, where works such as calligraphy, geometric art, and mosque architecture serve as decoration and meditative and reflective means. The background of this research is the increasingly strong influence of materialism and commercialization in modern art, which has led to the loss of spiritual dimension in artworks. This article uses literature study methodologies and case studies to explore how art remains relevant as a spiritual path in traditional and modern contexts. In the literature study, the author examines works that discuss the relationship between art and spirituality in the Islamic tradition and the contribution of Islamic art in strengthening awareness of God. The results of this study show that although the modern art world is often focused on the commercial aspect, art still has excellent potential to be a spiritual means that can connect individuals with God, personally and collectively. Contemporary Islamic art, through digital technology and interactive media, has managed to create an immersive and immersive spiritual experience for its connoisseurs.]]>
<![CDATA[Islamic Radicalism: History and a Case Study in the Indonesia Context ]]>
<![CDATA[Putrawan, Bobby Kurnia]]>;
<![CDATA[Eunike, Pratiwi]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.1.7906
<![CDATA[In the history of Islam, in the classical era, radicalism has existed, so it is not a new phenomenon in the modern age. Since the time of the Caliph Umar radicalism has emerged, but not yet organized, only in the time of the Caliph Ali bin Abu Talib this movement began to be systemized and organized through a Khawarij theological movement with its radical and uncompromising understanding of various acts of violence to oppose the tahkim or arbitration between the caliphs. Ali ibn Abi Talib and Muawiyah. Arbitration takes place in the context of the Shiffin war in which the khawarij group considers those who agreed to deviate from Islamic teachings. Later in Cairo an organization that had the same characteristics as the khawarij emerged, who wanted the authenticity of the teachings of Islam in the form of literal interpretation, without compromise, softening or reduction or reinterpretation. In filling out theological studies related to radicalism, this research was made to analyze "The relationship between radical genealogists in the classical period and the contemporary era in interpreting the Qur'an literally" At the end of the analysis will discuss the deconstruction of jihad as an effort to explain the meaning of jihad from various paradigms.]]>
<![CDATA[The Philosophical Problem of Evil in the Intellectual System of Suhrawardī and John Hick ]]>
<![CDATA[Zamzami, Mukhammad]]>;
<![CDATA[Eskandian, Abdullah Hosseini]]>;
<![CDATA[Muktafi, Muktafi]]>;
<![CDATA[Mukaffa, Zumrotul]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.2.8569
<![CDATA[The debate over the term “evil” is one of the most contentious issues in philosophy, as this term is considered to be antithetical to existence. Suhrawardī al-Maqtūl, a prominent Islamic theosophist, believed that evil did not exist. That which is considered evil or not evil is a suggestion for achieving good, and as such, it is also good. As a result, the term “crime” does not exist. What Suhrawardī said contrasted with John Hick’s view in the article “Theodicy of Soul Cultivation.” Hick concludes that basically evil exists, but only insofar as it is required to develop and evolve the human psyche and spirituality. After comparing the thoughts of these two figures, this article concludes that their partisan defence of God’s existence and His attributes regarding evil is what leads us to their views on the term “evil” and solutions to solve the crime. Suhrawardi and Hick both believe that the existence of evil does not preclude the existence of God because God is absolute. God is not against good or evil. What has considered evil is the judgment of one’s misunderstanding or the requirements for obtaining charity.]]>
<![CDATA[Understanding Hadith: Exoteric and Esoteric Dimensions by al-Ḥakīm al-Tirmiżī, al-Ghazālī, and Ibn al-‘Arabī al-Mursī ]]>
<![CDATA[Akmaluddin, Muhammad]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.2.8916
<![CDATA[The exoteric dimension is a systematic basis in looking for surface meaning of hadith. Whereas the esoteric dimension used to look for the unspeakable, the essential and the signal meaning. Understanding hadith meaning with both dimensions will explain the surface and deep meaning of hadith. By using qualitative approach, literary research and content analysis, this paper will discuss how the development of exoteric and esoteric dimensions in understanding hadith and both relationship. Each Islamic scholars has his own method when looking for the esoteric dimension in understanding hadith. Al-Ḥakīm al-Tirmiżī used proverbs (amṡāl), al-Ghazālī used consideration (i‘tibār), and Ibn al-'Arab Ibn al-‘Arabī used trainings (riyāḍāt) and struggles (mujāhadāt). Although using different terms, they agreed that the esoteric dimension must be based on the exoteric dimension. The detachment of the esoteric dimension from the exoteric dimension will cause the loss of the meaning foundation and will fall into bāṭiniyyah method.]]>
<![CDATA[Religious Dynamics in Mass Media: A Study on Popular Articles in Kompas and Republika Newspapers ]]>
<![CDATA[Khusairi, Abdullah]]>;
<![CDATA[Fata, Ahmad Khoirul]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.2.9180
<![CDATA[This paper examines the religious dynamics image in contemporary Indonesia was presented by the printed mass media. Using van Dijk's critical discourse analysis method, and the hierarchy of influence media content of Pamela Shoemaker and Stephen Reese, this paper examines the content of popular articles in the Kompas and Republika for the period 2013-2017. These two print media were chosen because they are two different ideological poles. Kompas was born from Catholic activists and supported by several military officers. Meanwhile, Republika was founded by Islamic activists with government support. The themes of popular articles in both media revolve around issues of the state and democracy, political dynamics and Islamic parties, and spirituality. The religious discourse contest at Kompas and Republika was filled with Muslim scholars and leaders of Islamic mass organizations. Kompas does not provide enough space for new writers so that its popular articles are filled by monotonous scholars. On the other hand, Republika has promoted many new writers. However, Republika also features internal writers. Popular articles from Kompas and Republika put forward a moderate religious face. However, Republika seems to emphasize the Islamic side more, while Kompas appears to be more inclusive. ]]>
<![CDATA[Sufistic Consciousness as A Foundation of Religious Well-Being in Ibn ‘Arabi’s Teaching to Understanding Existential Uncertainty ]]>
<![CDATA[Putra, Andri Azis]]>;
<![CDATA[Kuswanjono, Arqom]]>;
<![CDATA[Munir, Misnal]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.2.9456
<![CDATA[Consciousness is one of the most vital states of human existence. One of its roles is to explain the context of life in the uncertainty of life itself. The most influential aspect of this means is the human fundamental religious state. This paper aimed to find clarity of humans’ consciousness and religious well-being relation and to obtain an existential ground for a progressive scheme for both subjects as well. This research will use a philosophical-hermeneutic approach with existential uncertainty as to its material object and Sufistic consciousness as the formal object. This research showed that human religious well-being can be used as Sufistic consciousness ground to adjust human existential dilemma. The scheme used is to determine the position of each divine theophany (tajalliy) element on its impact on the level of human psychological consciousness. Al-a'yan ats-tsabitah has taken a leading role in this research, especially in explaining the impossible and possible things for the human condition.]]>
<![CDATA[The Redesign of Theology of Giving As a Catalyst for Loving Humanity in a Pandemic Era ]]>
<![CDATA[Susanto, Susilo]]>;
<![CDATA[Gultom, Joni Manumpak Parulian]]>;
<![CDATA[Pakiding, Herman]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.2.9546
<![CDATA[Theology in Giving greatly influences a person's helping, giving, and sowing wealth. However, the redesign of the theology of giving needs to be emphasised to anticipate primordialism in giving as a catalyst for helping human needs in this pandemic era. The pandemic has taken away human happiness and peace, and increased death rates, poverty, and neglect are happening everywhere. The first question is, how does theology of giving according to the Bible? Second, how does applying the theology of giving become a catalyst in loving humans in the era of the pandemic? The purpose of this study was to find out the truth of the theology of giving based on the Bible and the steps in applying the theology of giving as a catalyst for aid in a pandemic. Qualitative research with a literature study and observation approach. The research results on the theology of giving according to biblical truth are 1. They are giving with love. 2. Give by faith. 3. Giving willingly, sincerely, and joyfully. 4. Give your best, not what's left. 5. Giving in all circumstances. 6. Sow bountifully you will reap; sow will reap little. 7. Giving impacts this world and the life to come. This application of the theology of giving is threefold: teaching, modeling, and organising.]]>
<![CDATA[Fasting of Dalā'il al-Qur'ān: Text, Reception, Transmission, and Transformation ]]>
<![CDATA[Ichwan, Mohammad Nor]]>;
<![CDATA[Qudsy, Saifuddin Zuhri]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.2.22682
<![CDATA[This research aims to reveal the tradition of fasting in the Qur'an at the al-Falah Kudus Islamic Boarding School. The tradition of memorizing the Qur'an cannot be separated from the practice of fasting as a form of leisure in memorizing the Qur'an. The leisure of fasting Dalā'il al-Qur'ān at the al-Falah Islamic Boarding School is carried out when the students have completed the memorization of 30 juz. In practice, this fast must be carried out with the permission of the kyai, even though the number of days is not determined. The findings presented show that the Quran has made students who memorize the Quran memorize it, not just memorize it. The Qur'an has also encouraged them to carry out other special worship activities outside of memorizing the Qur'an. This then allows the worship activity to develop from its original form. Fasting, which was originally carried out without having anything to do with the activity of memorizing the Qur'an, was then carried out within the framework of memorizing the Qur'an. Therefore, the goal to be achieved from the fast also develops. Thus, the fasting of Dalā'il al-Qur'an has made the tradition of memorizing the Qur'an influence the development of orientation and goals to be achieved through fasting.]]>
<![CDATA[Art: The Spiritual Path to God ]]>
<![CDATA[Sulaiman]]>
<![CDATA[ Jurnal Theologia Vol. 32 No. 2 (2021) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2021.32.2.25034
<![CDATA[Art has long been a means of expression that serves to create aesthetic works and as a spiritual path that connects the individual to the transcendental dimension and God. In Islam, art has a vital role as a medium for achieving closeness to God, where works such as calligraphy, geometric art, and mosque architecture serve as decoration and meditative and reflective means. The background of this research is the increasingly strong influence of materialism and commercialization in modern art, which has led to the loss of spiritual dimension in artworks. This article uses literature study methodologies and case studies to explore how art remains relevant as a spiritual path in traditional and modern contexts. In the literature study, the author examines works that discuss the relationship between art and spirituality in the Islamic tradition and the contribution of Islamic art in strengthening awareness of God. The results of this study show that although the modern art world is often focused on the commercial aspect, art still has excellent potential to be a spiritual means that can connect individuals with God, personally and collectively. Contemporary Islamic art, through digital technology and interactive media, has managed to create an immersive and immersive spiritual experience for its connoisseurs.]]>
